incidents but in truth he was not, for Rothschild's own public life was a conflict with the lesser men and in the issues that were serious to him he was repeatedly defeated. He maintained a high standard of probity, he showed an unflinching opposition to Russia and Rummania, he proved in a thousand ways that the Jewish name and Jewish existence were dear to him, but he
moved between the narrow grooves of a family tradition which was circumscribed by the place of its birth, the "Juden Gasse" of Frankfort, a street so narrow that no team could turn around in it, and in which the gables of the houses almost touched each other, shutting out the stars and all that makes for vision.
Reformed Judaism and Zionism
TO THE MACCABEAN:
In the March number of THE MACCABEAN, I was an interested reader of an article by Dr. Schmarja Levin. I have had the pleasure of hearing Dr. Levin as a speaker at a banquet in Chicago last year, who impressed me with his ardent Zionistic views. What I cannot understand is, why men like Dr. Levin, as well as other Zionists, in their ardor, assail Reformed Judaism. (I take it for granted when Dr. Levin speaks of assimilated Jews, he refers to that.)
In one paragraph Dr. Levin says: "If, as most assimilators do, one takes from the religion its national characteristics, and hangs it ever so richly in the holiest place in the Synagogue, the religion ceases to be a living religion." Of course, every person is entitled to his own thoughts and convictions; yet I cannot understand how a real broad-minded man, as I take Dr. Levin to be, can make a statement like the above. The question is, Does Reformed Judaism take away the national characteristics, and make it less a religion?
Max Nordau, in an article published in 1905, which I have just read, makes the contention that Reformed Judaism without Zionism is worthless. Inasmuch as the former does not satisfy the Jewish people, and eventually Judaism suffers a slow, but sure, death, and Zionism alone can uplift, uphold and preserve it. My contention is, that this view is entirely wrong. Zionism is a worthy cause, and all thinking Jews should aid and support it; but why attack Reformed Judaism—will the goal be reached any quicker?
The reformed Jews (or assimilated Jews, as Dr. Levin calls them), with their “Prepared Translation”; with their modern views, do not take up the prophets, and seek to make them colorless cosmopolitans; but by making it clear to the young mind, they preserve it for all time. They are proud of being called “Jews,” when they reach maturity. Then there are people who observe regularly the customs and traditions of the past centuries; they do as their parents have done. They ask no questions. Their children grow up, who, for the sake of filial duty, do likewise. but when you wish to discuss Judaism with them,
they say: "My parents are orthodox. I go to Temple once a year to please them; but I don't believe anything." Then the question is, Which is the true religion? To your mind, the only preservation of Judaism is Zionism and Palestine. To my mind, it is Reformed Judaism, with Zionism as a background.
Dr. Levin says: "The ancient characteristics were proclaimed by the blast of the shofar; the rational excommunication is a melodiously intoned on an organ." I deny most emphatically that the melody of the organ excommunicates.
While I can see the necessity of a permanent home, in order that we may become once more a nation, I can’t understand how Palestine can answer those requirements. Regardless of the large sums of money required to make it a fit place for habitation, could the Jews be assured that they would find the peace they are seeking? Would their position there protect them against those other people who consider it as a Holy Land? And would they not attempt to crush the Jew on the assumption that in Palestine lies their salvation also? Now, then; until we can be assured that the home we seek will be a haven of rest from the centuries of persecution, we must have Judaism that will preserve our people for all time. Zionism and Reformed Judaism have but one aim—the preservation of the Jewish people. For the Jew, regardless of what name he calls himself, there is in his heart a hidden spring ready to burst forth at the least pressure, and he suffers with his brethren, in all climes and countries, and is always willing and anxious to join in the uplifting of those less fortunate than himself.
So it is clear that reformed Judaism does not make the Jew less of a Jew, nor does Zionism make him a better Jew. For, whether they work together or as separate factions, it is only a difference of opinion. The aim is the same, and when thoroughly analyzed has but one meaning—the betterment of the Jews as a people.
Yours respectfully,